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Leonard Cohen - Democracy

Leonard Cohen Live In London - Democracy.

Settlements Expanding

Subject: [Saint-george-taybeh] Settlements Expanding

Dear Friends of Saint George Taybeh,

Greetings on this holy day!

Christ is in our Midst!

Usually I send you news that I have written so please forgive me for copying and pasting this news from the Jerusalem Inter Church Centre since I found it to be so critical of our situation in the Holy Land where Palestinians are being squeezed out of Jerusalem specifically and Palestine in general.  

I am amazed at how much Israel gets away with doing.  After all of the appeals to freeze settlement activity, the brand new 50 illegal settlement homes announced today to be built in the West Bank will add to over 300 brand new homes I just shockingly saw on the right hand side of the road driving from the Qalandia checkpoint to Taybeh the other day.  Not to mention another layer of the mountain in front of my kitchen window was confiscated last night for the illegal settlement outpost to get bigger.

Please pray for us to remain peaceful people since the conditions under occupation are so frustrating, unjust and maddening.  

With Christ’s love, maria

Demolition orders reach Convent homes inside the Old City

Jerusalem- Tuesday 23rd of June, 2009



Today the Jerusalem Inter-Church Centre has learned of new house demolition orders against at least four Christian families living inside the old city of Jerusalem where local Churches accommodate more than 500 homes for Palestinian families. The Greek Orthodox Patriarchate and the Catholic Franciscan Custody of the Holy Land own most of these homes. Churches are already facing difficulty in attaining renovation permits and expansion is almost impossible. One of the Church lawyers confirms that even the Churches already have court cases with the municipality of Jerusalem on similar issues. One of the Church leaders bitterly criticize the different treatment given to Jewish settlers inside the city wall where they are granted permits for expanding and renovating the properties under their control.



In these four cases in particular, the families were addressed individually by the Israeli municipal authorities and court cases are underway. One of the defendants, Sami Wakileh, recalls the Judge telling him, “It is a waste of your precious time. Do not dream of receiving any permit…” This means that the existing home will be demolished sooner or later. Sami's house is actually an old building that he leased from the Church and spent over a hundred thousand dollars to fix and renovate. In another case,  Bassam Ayyash, who rents a 50 square meter apartment from the Greek Orthodox Church inside the Patriarchate's convent has also received a demolition order claiming that this 50 square meter apartment is an expansion to his home! Bassam is puzzled with the persistence of the authorities in not agreeing to come and investigate the matter when he confirms, “My only home is the 50 square meter apartment."



Last month, ten Christian families in Beit Hanina, a suburb area of North East Jerusalem, received demolition orders for their six year old apartments in the Al-Sunbula building. Half of the building was licensed originally while permits to formulate the rest were not given. Now all the inhabitants face the same fate if the municipality carries out its threats.



Housing inside Jerusalem has been a burden for all Palestinian families. With an extremely difficult process and impossible permit system coupled with the high cost of living in Jerusalem, building or having one’s own apartment is becoming a dream. The Christian community struggles with the family re-unification system and residency rights restrictions imposed by the Israeli Authorities. When one Jerusalemite cannot live together with his or her spouse who is a West Banker under one roof inside Jerusalem, the ultimate effect is that less and less couples decide to get married. Father Ibrahim Faltas, the Roman Catholic Parish priest of Jerusalem, declared last week that the number of Catholic marriages this year is almost half of what they experienced during the previous years. New Jerusalem Christian families are more and more forced to leave their home city either to the neighboring West Bank or emigrate if they have the chance.

***
 

Yusef Daher
Executive Secretary

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Jerusalem Inter-Church Centre - JIC

P.O.Box 741, Jerusalem 91000

Tel :+972 (0)2 627 4534, 628 9858 ( Ext. 105)

Fax:+972(0)2 627 4499

Mobile 050 5545 179

Turkish Court Rules Against Syriac-orthodox Monastery

Midyat, Turkey (06-24-2009) -- The Turkish court issued two decisions today in the case of the embattled  Syriac-orthodox monastery St. Gabriel and postponed until September 30 another decision. The dispute is over the so-called forest, land that lies within the monastery grounds and which is comprised of half grown bush.

According to today's court decision this land is now owned by the Forestry Department (a Turkish authority). The monastery lost some 34 hectares of land (136 acres). The court decided that the Forestry Department, on behalf of the Turkish State Government, now owns the land and can do whatever it wants with it. Despite the fact that the protective wall that shields the monastery staff and its guests lies on that land. The great surprise for the most of the international representatives was that the Turkish state involved itself in such a "minor" matter that is vital for a religious community and affects a historic monument.

The case against the director of the monastery foundation, Mr Kuryakos Ergün, was held in another court room; he was charged with intentionally violating the law by building the protective wall that surrounds the grounds of the monastery. This case has been postponed to 30th September.

The Turkish State Treasury Authority lost its other case against the monastery. Twelve parcels of land both inside and outside the wall of the monastery, amounting to some 24 hectares of land (96 acres) remain in the possession of the monastery, though the board of the monastery believes this decision will be appealed.

The Monastery of St. Gabriel was founded in 397 A.D. and is a great and historically important Christian symbol in the middle of Turkey; it is for the Syriac-orthodox faith what St. Peter's in Rome is for the Catholics.

The Turkish state and three village leaders are trying to expropriate land that is legally are owned by the monastery.

International interest in the case is so great that the local court authorities had to refurnish the court rooms. As in the previous trials politicians, diplomats and NGO:s where present from the entire European Union. The local and national press of Turkey were also there in force.

Rudi Sümer, one of the monastery's lawyers, said "we will appeal to Ankara and if we wont win there we will go to the European Court."

Reported by Nuri Kino

For complete coverage of the St. Gabriel Monastery case.
http://www.aina.org/releases/20090120141229.htm
  
    

Against Those Who Say Demons Govern Human Affairs

By St. John Chrysostom

The mighty preacher, St. John, Archbishop of Constantinople, provides an excellent example of his homiletic prowess in this sermon – as poignant today as it was then in the 4th century. It is easy to see why St. John is the patron saint of preachers.

Against those who say that demons govern human affairs, and who are displeased at the chastisement of God, and are offended by the prosperity of the wicked and the hardships of the Just.

I indeed was hoping, that from the continuance of my discourse, you would have had a surfeit of my words: but I see that the contrary is happening: that no surfeit is taking place from this continuance, but that your desire is increased, that an addition is made not to your satiety but to your pleasure, that the same thing is happening which the wine drinkers at heathen drinking-bouts experience; for they, the more they pour down unmixed wine, so much the rather they kindle their thirst, and in your case the more teaching we inculcate, so much the rather do we kindle your desire, we make your longing greater, your love for it the stronger.

On this account, although I am conscious of extreme poverty, I do not cease to imitate the ostentatious among entertainers, both setting before you my table continuously, and placing on it the cup of my teaching, filled full: for I see that after having drunk it all, you retire again thirsting. And this indeed has become evident during the whole time, but especially since the last Lord’s Day: For that ye partake of the divine oracles insatiably, that day particularly shewed: whereon I discoursed about the unlawfulness of speaking ill one of another, when I furnished you with a sure subject for self accusation, suggesting that you should speak ill of your own sins, but should not busy yourselves about those of other people: when I brought forward the Saints as accusing themselves indeed, but sparing others:

• Paul saying I am the chief of sinners, and that God had compassion on him who was a blasphemer, and a persecutor, and injurious, and calling himself one born out of due time, and not even thinking himself worthy of the title of Apostle:
• Peter saying “Depart from me because I am a sinful man:”
• Matthew styling himself a publican even in the days of his Apostleship:
• David crying out and saying “My iniquities have gone over my head, and as a heavy burden have been burdensome to me:”
• Isaiah lamenting and bewailing “I am unclean, and have unclean lips:”
• The three children in the furnace of fire, confessing and saying that they have sinned and transgressed, and have not kept the commandments of God.
• Daniel again makes the same lamentation.

When after the enumeration of these Saints, I called their accusers flies, and introduced the right reason for the comparison, saying, that just as they fasten themselves upon the wounds of others, so also the accusers bite at other people’s sins, collecting disease therefrom for their acquaintance, and those who do the opposite, I designated bees, not gathering together diseases, but building honeycombs with the greatest devotion, and so flying to the meadow of the virtue of the Saint: Then accordingly–then ye shewed your insatiable longing. For when my discourse was extended to some length, yea to an interminable length, such as never was, many indeed expected that your eagerness would be quenched by the abundance of what was said. But the contrary happened. For your heart was the rather warmed, your desire was the rather kindled: and whence was this evident? The acclamations at least which took place at the end were greater, and the shouts more clear, and the same thing took place as at the forge. For as there at the beginning indeed the light of the fire is not very clear, but when the flame has caught the whole of the wood that is laid upon it, it is raised to a great height; so also accordingly this happened on the occasion of that day. At the beginning indeed, this assembly was not vehemently stirred by me. But when the discourse was extended to some length, and gradually took hold of all the subjects and the teaching spread more widely, then accordingly, then the desire of listening was kindled in you, and the applause broke forth, more vehemently. On this account, although I had been prepared to say less than was spoken, I then exceeded the measure, nay rather I never exceeded the measure. For I am wont to measure the amount of the teaching not by the multitude of the words spoken, but by the disposition of the audience. For he who meets with a disgusted audience, even if he abridge his teaching, seems to be vexatious, but he who meets with eager, and wide- awake, and attentive hearers, though he extend his discourse to some length, not even thus fulfils their desire.

But since it happens that there are in so great a congregation, certain weak ones, unable to follow the length of the discourse, I wish to suggest this to them, that they should hear and receive, as much as they can, and having received enough should retire: There is no one who forbids, or compels them to remain beyond their natural strength. Let them not however necessitate the abridgement of the discourse before the time and the proper hours. Thou art replete, but thy brother still hungers. Thou art drunk with the multitude of the things spoken, but thy brother is still thirsty. Let him then not distress thy weakness, compelling thee to receive more than thine own power allows: nor do thou vex his zeal by preventing him from receiving all that he can take in.

This also happens at secular feasts. Some indeed are more quickly satisfied, some more tardily, and neither do these blame those, nor do they condemn these. But there indeed to withdraw more quickly is praiseworthy, but here to withdraw more quickly is not praiseworthy, but excusable. There to leave off more slowly, is culpable and faulty, here to withdraw more tardily, brings the greatest commendation, and good report. Pray why is this? Because there indeed the tardiness arises from greediness, but here the endurance, and patience are made up of spiritual desire and divine longing.

But enough of preamble. And we will proceed hereupon to that business which remained over to us from that day. What then was that which was then spoken? that all men had one speech, just as also they had one nature, and no one was different in speech, or in tongue. Whence then comes so great a distinction in speech? From the carelessness of those who received the gift–of both of which matters we then spoke, shewing both the lovingkindness of the Master through this unity of speech, and the senselessness of the servants through their distinction of speech. For he indeed foreseeing that we should waste the gift nevertheless gave it: and they to whom it was entrusted, waxed evil over their charge This is then one way of explanation, not that God wrested the gift from us but that we wasted what had been given. Then next after that, that we received afterwards gifts greater than those lost. In place of temporal toil he honored us with eternal life. In place of thorns and thistles he prepared the fruit of the Spirit to grow in our souls. Nothing was more insignificant than man, and nothing became more honored than man. He was the last item of the reasonable creation. But the feet became the head, and by means of the first-fruits, were raised to the royal throne.

For just as some generous and opulent man who has seen some one escape from shipwreck and only able to save his bare body from the waves, cradles him in his hands, and casts about him a bright garment, and conducts him to the highest honors; so also God has done in the case of our nature. Man cast aside all that he had, his fight to speak freely, his communion with God, his sojourn in Paradise, his unclouded life, and as from a shipwreck, went forth bare. But God received him and straightway clothed him, and taking him by the hand gradually conducted him to heaven. And yet the shipwreck was quite unpardonable. For this tempest was due entirely not to the force of the winds, but to the carelessness of the sailor.

And yet God did not look at this, but had compassion for the magnitude of the calamity, and him who had suffered shipwreck in harbor, he received as lovingly as if he had undergone this in the midst of the open sea. For to fall in Paradise is to undergo shipwreck in harbor. Why so? Because when no sadness, or care, or labors, or toil, or countless waves of desire assaulted our nature, it was upset and it fell. And as the miscreants who sail the sea, often bore through the ship with a small iron tool, and let in the whole sea to the ship from below; so accordingly then, when the Devil saw the ship of Adam, that is his soul, full of many good things, he came and bored it through with his mere voice, as with some small iron tool, and emptied him of all his wealth and sank the ship itself. But God made the gain greater than the loss, and brought our nature to the royal throne. Wherefore Paul cries out and says, “He raised us up with him, and made us to sit with him, on his right hand in the heavenly places, that in the ages to come he might shew the exceeding riches of his grace in kindness towards us.”

What dost thou say? the thing has already happened and has an end, and dost thou say “in order that he might shew to the ages to come?” Has he not shewn? He has already shewn, but not to all men, but to me who am faithful, but the unbelieving has not yet seen the wonder. But then, in that day the whole nature of man will come forward, and will wonder at that which has been done, but especially will it be more manifest to us. For we believe even now; but hearing and sight do not put a wonder before us in the same way, but just as in the case of kings when we hear of the purple robe, and the diadem, and the golden raiment, and the royal throne, we wonder indeed, but experience this in greater degree when the curtains are drawn aside and we see him seated on the lofty judgment seat. So also in the case of the Only-Begotten, when we see the curtains of heaven drawn aside, and the King of angels descending thence, and with his bodyguard of the heavenly hosts, then we perceive the wonder to be greater from our sight of it. For consider with me what it is to see our nature borne upon the Cherubim, and the whole angelic force surrounding it.

But look, with me, too, at the wisdom of Paul, how many expressions he seeks for, so as to present to us the lovingkindness of God. For he did not speak merely the word grace, nor riches, but what did he say? “The exceeding riches of his grace in kindness.” But notwithstanding even so, he is below the mark; and even as the slippery bodies when grasped by countless hands, escape our hold, and slip through easily; so also are we unable to get hold of the lovingkindness of God in whatever expressions we may try to grasp it, but the exceeding magnitude of it baffles the feebleness of our utterances. And Paul there–fore experiencing this, and seeing the force of words defeated by its magnitude, desists after saying one word: and what is this? “Thanks be to God for his unspeakable gift.” For neither speech, nor any mind is able to set forth the tender care of God. On this account he then says that it is past finding out, and elsewhere “The peace of God which passes all understanding shall keep your hearts.”

But, as I was saying, these two ways of explanation are found in the meantime: one indeed that God has not wrested the gift that we have lost; and next, that the good things which have been given to us are even greater than those which we have lost. And I wish also to mention a third too. What then is the third? That even if he had not given the things after these, which were greater than those we had lost, but had only taken away what had been given to us, as we furnished the reason why, (for let this be added); even this is enough of itself to shew his tender care towards us. For not only to give, but also to take away what was given, is a mark of the greatest loving-kindness, and, if you will, let us lay bare the matter, in the case of Paradise. He gave Paradise. This of his own tender care. We were seen to be unworthy of the gift.

This of our own senselessness. He took away the gift from those who became unworthy of it. This came of his own goodness. And what kind of goodness is it, says one, to take away the gift? Wait, and you shall fully hear. For think, what Cain would have been, dwelling in Paradise after his bloodguiltiness.

For if, when he was expelled from that abode, if when condemned to toil and labor, and beholding the threat of death hanging over his head, if seeing the calamity of his father before his eyes, and holding the traces of the wrath of God still in his hands, and encompassed with so great horrors, he lashed out into such great wickedness, as to ignore nature, and to forget one born from the same birth pangs, and to slay him who had done him no wrong, to lay hold on his brother’s person, and to dye his right hand with blood, and when God wanted him to be still, to refuse submission and to affront his maker, to dishonor his parents; if this man had continued to dwell in Paradise–look, into how great evil he would have rushed. For if when so many restraints were laid upon him, he leaped with fatal leaps; and if these walls were set at naught, whither would he not have precipitated himself?

Would you learn too from the mother of this man, what a good result the expulsion from the life of Paradise had, compare what Eve was before this, and what she became afterwards. Before this indeed, she considered that deceiving Devil, that wicked Demon to be more worth believing than the commandments of God, and at the mere sight of the tree, she trampled under foot the law which had been laid down by Him. But when the expulsion from Paradise came, consider how much better and wiser she grew. For when she bare a son, she says “I have gotten a man through the Lord.”

She straightway flew to the master. who before this had despised the master, and she neither ascribes the matter to nature, nor puts the birth down to the laws of marriage, but she recognizes the Lord of Nature, and acknowledges thanks to Him for the birth of the little child. And she who before this deceived her husband, afterwards even trained the little child, and gave him a name which of itself was able to bring the gift of God to her remembrance: and again when she bare another, she says “God hath raised up seed to me in place of Abel whom Cain slew.”

The woman remembers her calamity, and does not become impatient but she gives thanks to God, and calls the little child after his gift, furnishing it with constant material for instruction. Thus even in his very deprivation God conferred greater benefit. The woman suffered expulsion from Paradise, but by means of her ejection she was led to a knowledge of God, so that she found a greater thing than she lost. And if it were profitable, says one, to suffer expulsion from Paradise, for what cause did God give Paradise at the beginning? This turned out profitably to man, on account of our carelessness, since, if at least, they had taken heed to themselves, and had acknowledged their master, and had known how to be self-restrained, and to keep within bounds, they would have remained in honor. But when they treated the gifts which had been given them with insolence, then it became profitable, that they should be ejected.

For what cause then did God give at first? In order that he might shew forth his own lovingkindness, and because He himself was prepared to bring us even to greater honor. But we were the cause of chastisement and punishment on all sides, ejecting ourselves through our indifference to goods which were given to us. Just as therefore an affectionate father, at first indeed, suffers his own son to dwell in his home, and to enjoy all his father’s goods, but when he sees that he has become worthless of the honor, he leads him away from his table, and puts him far from his own sight, and often casts him forth from his paternal home, in order that he, suffering expulsion, and becoming better by this slight and this dishonor, may again shew himself worthy of restoration, and may succeed to his father’s inheritance: So has God done.

He gave Paradise to man. He cast him out when he appeared unworthy, in order that by his dwelling outside, and through his dishonor, he might become better, and more self-restrained, and might appear worthy again of restoration. Since after those things he did become better, he brings him back again and says “To-day shalt thou be with me in Paradise.” Dost thou see that not the gift of Paradise but even the ejection from Paradise was a token of the greatest tender care? For had he not suffered expulsion from Paradise, he would not again have appeared worthy of Paradise.

This argument therefore let us maintain throughout, and let us apply it to the case of the subject lying before us. God gave a speech common to all. This is part of his loving kindness to men. They did not use the gift rightly, but they lapsed to utter folly. He took away again that which had been given. For if when they had one speech, they fell into so great folly, as to wish to build a tower to heaven: had they not immediately been chastised would they not have desired to lay hold on the height of heaven itself? For why? If indeed that were impossible for them, yet notwithstanding their impious thoughts are made out from their plan. All which things God foresaw, and since they did not use their oneness of speech rightly, he rightly divided them by difference of speech. And see with me, his lovingkindness. “Behold,” saith he “they all have one speech, and this they have begun to do.”

For what reason did he not at once proceed to the division of tongues, but first of all defend himself, as if about to be judged in a court of law?

And yet at least no one can say to him why hast thou thus done? Yea he is at liberty to do all things as he wills. But still as one about to give account, he thus sets up a defense, teaching us to be gentle and loving. For if the master defends himself to his servants, even when they have done him this wrong; much more ought we to defend ourselves to one another, even if we are wronged to the highest degree.

See at least how he defends himself. “Behold they have all one mouth and one speech” saith he, “and this they have begun to do,” as if he said let no one accuse me of this when he sees the division of tongues. Let no one consider that this difference of speech was made over to men from the beginning. “Behold they all have one mouth, and one speech.” But they did not use the gift aright. And in order that you may understand that he does not chastise for what has taken place so much as he provides for improvement in the future, hear the sequel “and now none of all the things will fail them, which they set on foot to do.”

Now what he says, is of such a kind as this. If they do not pay the penalty now, and be restrained from the very root of their sins, they will never cease from wickedness. For this is what “none of the things will fail them which they set on foot to do means, as if he said, and they will add other deeds yet more monstrous. For such a thing is wickedness; if when it has taken a start it be not hindered, as fire catching wood, so it rises to an unspeakable height. Dost thou see that the deprivation of oneness of speech was a work of much lovingkindness? He inflicted difference of speech upon them, in order that they might not fall into greater wickedness. Hold fast this argument then with me, and let it ever be fixed and immoveable in your minds, that not only when he confers benefits but even when he chastises God is good and loving. For even his chastisements and his punishments are the greatest part of his beneficence, the greatest form of his providence.

Whenever therefore you see that famines have taken place, and pestilences, and drought and immoderate rains, and irregularities in the atmosphere, or any other of the things which chasten human nature, be not distressed, nor be despondent, but worship Him who caused them, marvel at Him for His tender care. For He who does these things is such that He even chastens the body that the soul may become sound. Then does God these things saith one? God does these things, and even if the whole city, nay even if the whole universe were here I will not shrink from saying this. Would that my voice were clearer than a trumpet, and that it were possible to stand in a lofty place, and to cry aloud to all men, and to testify that God does these things. I do not say these things in arrogance but I have the prophet standing at my side, crying and saying, “There is no evil in the city which the Lord hath not done”–now evil is an ambiguous term; and I wish that you shall learn the exact meaning of each expression, in order that on account of ambiguity you may not confound the nature of the things, and fall into blasphemy.

There is then evil, which is really evil; fornication, adultery, covetousness, and the countless dreadful things, which are worthy of the utmost reproach and punishment. Again there is evil, which rather is not evil, but is called so, famine, pestilence, death, disease, and others of a like kind. For these would not be evils. On this account I said they are called so only. Why then? Because, were they evils, they would not have become the sources of good to us, chastening our pride, goading our sloth, and leading us on to zeal, making us more attentive. “For when,” saith one, “he slew them, then they sought him, and they returned, and came early to God.” He calls this evil therefore which chastens them, which makes them purer, which renders them more zealous, which leads them on to love of wisdom; not that which comes under suspicion and is worthy of reproach; for that is not a work of God, but an invention of our own will, but this is or the destruction of the other. He calls then by the name of evil the affliction, which arises from our punishment; thus naming it not in regard to its own nature, but according to that view which men take of it.

For since we are accustomed to call by the name of evil, not only thefts and adulteries, but also calamities; so he has called the matter, according to the estimate of mankind. This then is that which the prophet saith “There is no evil in the city which the Lord hath not done.” This too by means of Isaiah God has made clear saying “I am God who makes peace and creates evil,” again naming calamities evils. This evil also Christ hints at, thus saying to the disciples, “sufficient for the day is the evil thereof,” that is to say the affliction, the misery. It is manifest then on all sides, that he here calls punishment evil; and himself brings these upon us, affording us the greatest view of his providence.

For the physician is not only to be commended when he leads forth the patient into gardens and meadows, nor even into baths and pools of water, nor yet when he sets before him a well furnished table, but when he orders him to remain without food, when he oppresses him with hunger and lays him low with thirst, confines him to his bed, both making his house a prison, and depriving him of the very light, and shadowing his room on all sides with curtains, and when he cuts, and when he cauterizes, and when he brings his bitter medicines, he is equally a physician.

How is it not then preposterous to call him a physician who does so many evil things, but to blaspheme God, if at any time He does one of these things, if He bring on either famine or death, and to reject his providence over all? And yet He is the only true physician both of souls and bodies. On this account He often seizes this nature of ours wantoning in prosperity, and travailing with a fever of sins, and by want, and hunger, and death and other calamities and the rest of the medicines of which He knows, frees us from diseases. But the poor alone feel hunger, says one. But He does not chasten with hunger alone, but with countless other things. Him who is in poverty He has often corrected with hunger, but the rich and him who enjoys prosperity, with dangers, diseases, untimely deaths. For He is full of resources, and the medicines which He has for our salvation are manifold.

Thus too the judges do. They do not honor, or crown those only who dwell in cities, nor do they provide gifts alone, but they also often correct. On this account both the sword is sharpened by them, and tortures are prepared; both the wheel and the stocks, and the executioners, and countless other forms of chastisement. That which the executioner is to the judges, famine is to God–as an executioner correcting us and leading us away from vice. This too, it is possible to see in the case of the husbandmen: They do not then, only protect the root of the vine, nor hedge it round but prune it, and lop off many of the branches; on this account not only have they a hoe, but a sickle too, suitable for cutting: yet notwithstanding we do not find fault with them, but then above all we admire them, when we see them cutting off much that is unserviceable, so as through the rejection of what is superfluous to afford great security to that which remains.

How is it not then preposterous, that we should thus approve of a father indeed and a physician and a judge, and a husbandman, and should neither blame nor censure him who casts his son out of his house nor the physician who puts his patient to torture nor the judge who corrects, nor the husbandman who prunes: but that we should blame and smite with countless accusations God, if he would at any time raise us up, when we are as it were, besotted through the great drunkenness which comes of wickedness? How great madness would it not be, not even to allow God a share of the same self-justification, of which we allow our fellow servants a share?

Fearing these things for them who reproach God, I speak now, in order that they may not kick against the pricks, and cover their own feet with blood, that they may not throw stones to heaven; and receive wounds on their own head. But I have somewhat else far beyond this to say. For omitting to ask (I say this by way of concession) if God took from us to our profit, I only say this; that if He took what had been given, not even thus, could anyone be able to reproach Him. For He was Lord of his own.

Among men indeed, when they entrust us with money, and lend us silver, we give them our thanks for the time during which they lent it, we are not indignant at the time at which they take back their own. And shall we reproach God who wishes to take back his own? Indeed now is this not the extreme of folly? yea the great and noble Job did not act thus. For not only when he received, but even when he was deprived, he gives the greatest thanks to God saying.”

The Lord gave, the Lord hath taken away; may the name of the Lord be blessed for ever.” But if it is right to give thanks for both these even separately, and deprivation is not the less serviceable than bestowal; what excuse should we have, tell me, in recompensing in a contrary spirit, and being impatient with Him when we ought to worship, who is so gentle, and loving and careful, who is wiser than every Physician, and more full of affection than any father, juster than any judge, and more anxious than any husbandman, in healing these souls of ours? What then could be more insane and senseless than they who in the midst of so great good order, say that we are deprived of the providence of God? For just as if some one were to contend that the soul was murky and cold, he would produce an example of extreme insanity, by his opinion; so if any one doubts about the providence of God, much rather is he liable to charges of madness.

Not so manifest is the Sun, as the providence of God is clear. But nevertheless some dare to say that Demons administer our affairs. What can I do? Thou hast a loving Master. He chooses rather to be blasphemed by you through these words, than to commit thine affairs to the Demons and persuade thee by the reality how Demons administer. For then you would know their wickedness well by the experience of it. But rather indeed now it is possible to set it before you as it were by a certain small example. Certain men possessed of Demons coming forth out of the tombs met Christ, and the Demons kept beseeching him to suffer them to enter the herd of swine. And he suffered them, and they went away, and straightway precipitated them all headlong.

Thus do Demons govern; and yet to them the swine were of no particular account, but with thee there is ever a warfare without a truce, and an implacable fight, and undying hatred. And if in the case of those with whom they had nothing in common they did not even endure that they should be allowed a brief breathing space of time: if they had gotten unto their power us their enemies who are perpetually stinging them what would they not have done? and what incurable mischief would they not have accomplished? For for this reason God let them fall upon the herd of swine, in order that in the case of the bodies of irrational animals you may learn their wickedness, and that they would have done to the possessed the things which they did to the swine, had not the demoniacs in their very madness experienced the providence of God, is evident to all: and now therefore when you see a man excited by a Demon, worship the Master. Learn the wickedness of the Demons.

For it is possible to see both things in the case of these Demons, the lovingkindness of God, and the evil of the Demons.

The evil of the Demons when they harass and disturb the soul of the demented: and the lovingkindness of God whenever he restrains and hinders so savage a Demon, who has taken up his abode within, and desires to hurl the man headlong, and does not allow him to use his own power to the full, but suffers him to exhibit just so much strength, as both to bring the man to his senses, and make his own wickedness apparent. Dost thou wish to form another example to see once more how a Demon arranges matters when God allows him to use his own power? Consider the herds, the flocks of Job, how in one instant of time he annihilated all, consider the pitiable death of the children, the blow that was dealt to his body: and thou shalt see the savage and inhuman and unsparing character of the wickedness of the Demons, and from these things thou shall know clearly that if God had. entrusted the whole of this world to their authority, they would have confused and disturbed everything, and would have assigned to us their treatment of the swine, and of those herds, since not even for a little breathing space of time could they have endured to spare us our salvation.

If Demons were to arrange affairs, we should be in no better condition than possessed men, yea rather we should be worse than they. For God did not give them over entirely to the tyranny of the Demons, otherwise they would suffer far worse things than these which they now suffer. And I would ask this of those who say these things, what kind of disorder they behold in the present, that they set down all our affairs to the arrangement of Demons?

And yet we behold the sun for so many years proceeding day by day in regular order, a manifold band of stars keeping their own order, the courses of the moon unimpeded, an invariable succession of night and day, all things, both above and below, as it were in a certain fitting harmony, yea rather even far more, and more accurately each keeping his own place, and not departing from the order which God who made them ordained from the beginning.

And what is the use of all this, says one, when the heaven indeed, and sun, and moon, and the band of stars, and all the rest keep much good order, but our affairs are full of confusion and disorder. What kind of confusion, O man, and disorder?

A certain one, says he, is rich, and overbearing, He is rapacious and covetous, he drains the substance of the poor day by day, and suffers no terrible affliction. Another lives in forbearance, self-restraint, and uprightness, and is adorned with all other good qualities, and is chastened with poverty and disease, and extremely terrible afflictions. Are these then the matters which offend you? Yes, these, says he. If then you see both of the rapacious, many chastened, and of those living virtuously, yea some even enjoying countless goods, why dost thou not abandon thine opinion, and be content with the Almighty? Because it is this very thing which offends me more.

For why when there are two evil men, is one chastened, and another gets off, and escapes; and when there are two good men, one is honored, and the other continues under punishment? And this very thing is a very great work of God’s providence. For if he were to chasten all the evil men, here; and were to honor here all the good men, a day of judgment were superfluous. Again if he were to chasten no wicked man, nor were to honor any of the good, then the base would become baser and worse, as being more careless than the excellent, and they who were minded to blaspheme would accuse God all the more, and say that our affairs were altogether deprived of his providence.

For if when certain evil men are chastened, and certain good men punished, they likewise say that human affairs are subject to no providence; if even this did not happen what would they not say? and what words would they not send forth? On this account some of the wicked he chastens, and some he does not chasten and some of the good he honors and some he does not honor. He does not chasten all, in order that he may persuade thee, that there is a Resurrection. But he chastens some in order that he may make the more careless, through fear by means of the punishment of the others, more in earnest. Again he honors certain of the good, in order that he may lead on others by his honors to emulate their virtue. But he does not honor all, in order that you may learn that there is another season for rendering to all their recompense.

For if indeed all were to receive their deserts here, they would disbelieve the account of the Resurrection. But if no one were to receive his desert here, the majority would become more careless. On this account some he chastens, and others he does not chasten, profiling both those who are chastened, and those who are not chastened. For he separates their wickedness from those, and he makes the others by their punishment, more self-restrained.

And this is manifest from what Christ himself said. For when they announced to him that a tower had been brought to the ground, and had buried certain men, he says to them “What think you? that these men were sinners only? I say to you nay, but if you do not repent you also shall suffer the same thing.”

Dost thou see how those perished on account of their sin, and the rest did not escape on account of their righteousness, but in order that they might become better by the punishment of the others? Were not then the chastened unjustly dealt with says one? For they could without being chastened themselves become better by the punishment of others. But if He had known that they would become better from penitence God would not have chastened them. For if when he foresaw that many would profit nothing from his longsuffering, he nevertheless bears with them, with much tolerance, fulfilling his own part, and affording them an opportunity of coming out of their own senselessness to their sober senses one day; how could he deprive those who were about to become better from the punishment of others, of the benefit of repentance? So that they are in no way unjustly treated, both their evil being cut off by their punishment, and their chastening is to be lighter there, because they suffered here beforehand.

Again, they who were not chastened are in no way unjustly treated; for it was possible for them, had they wished, to have used the longsuffering of God, to accomplish a most excellent change, and wondering at his tolerance, to have become ashamed at his exceeding forbearance, and one day to have gone over to virtue, and to have gained their own salvation by the punishment of others. But if they remain in wickedness, God is not to blame, who on this account was longsuffering, that he might recover them, but they are unworthy of pardon, who did not rightly use the longsuffering of God: and it is not only possible to use this argument as a reason why all the wicked are not chastened here, but another also not less than this. Of what kind then is this? That if God brought upon all, the chastenings which their sins deserved, our race would have been carried off, and would have failed to come down to posterity. And in order that you may learn that this is true, hear the prophet saying “If Thou observes iniquity O Lord, who shall stand?”

And if it seems good to thee to investigate this saying, leaving the accurate inquiry into the life of each, alone: (For it is not possible even to know all that has been accomplished by each man) let us bring forward those sins which all, without contradiction, commit: and from these it will be plain and manifest to us, that if we were chastened for each of our sins, we should long ago have perished. He who has called his brother fool, “is liable to the hell of fire” saith Heft Is there then any one of us who has never sinned this sin? What then? ought he to be straightway carried off? Therefore we should have been all carried off and would have disappeared, long ago, indeed very long ago.

Again he who swears, saith he, even if he fulfills his oath, does the works of the wicked one.

Who is there then, who has not sworn? Yea rather who is there who has never sworn falsely? He who looks on a woman, says he, with unchaste eyes, is wholly an adulterer, and of this sin any one would find many guilty. When then these acknowledged sins are such and so insufferable, and each of these of itself brings upon us inevitable chastisement, if we were to reckon up the secret sins committed by us, then we shall see especially that the providence of God does not bring upon us punishment for each sin. So that when you see anyone rapacious, covetous, and not chastened, then unfold your own conscience; reckon up your own life, go over the sins which have been committed and you shall learn rightly that in your own case first, it is not expedient to be chastened for each of your sins: for on this account the majority make reckless utterances, since they do not look on their own case before that of others, but we all leaving our own alone, examine that of the rest. But let us no longer do this, but the reverse, and if you see any righteous man chastened, remember Job: for if any one be righteous, he will not be more righteous than that man, nor within a small distance of approaching him.

And if he suffer countless ills, he has not yet suffered so much, as that man.

Taking this then into thy mind, cease charging the master; learning that it is not by way of deserting him does God let such an one suffer ill, but through desire to crown him, and make him more distinguished. And if you see a sinner punished, remember the paralytic who passed thirty eight years on his bed. For that that man was delivered over then to that disease through sin, hear Christ saying “Behold you are made whole; sin no more lest a worse thing happen to you.”

For either when we are chastened, we pay the penalty of our sins, or else we receive the occasion of crowning if, when we live in rectitude, we suffer ill. So that whether we live in righteousness, or in sins, chastening is a useful thing for us, sometimes making us more distinguished, sometimes rendering us more self- controlled, and lightening our punishment to come for us.

For that it is possible that one chastened here, and bearing it thankfully should experience milder punishment there hear St. Paul saying “For this reason many are weak and sickly, and some sleep. For if we judged ourselves, we should not be judged. But when we are judged we are corrected by the Lord, that we should not be condemned with the world.” Knowing all these things therefore, Let us both moralize in this way on the providence of God, and stop the mouths of the gainsayers.

And if any of the events which happen pass our understanding, let us not from this consider that our affairs are not governed by providence, but perceiving His providence in part, in things incomprehensible let us yield to the unsearchable character of His wisdom. For if it is not possible for one not conversant with it to understand a man’s art, much rather is it impossible for the human understanding to comprehend the infinity of the providence of God. “For his judgments are unsearchable and his ways past finding out” But nevertheless from small portions we gain a clear and manifest faith about the whole, we give thanks to him for all that happens.

For there is even another consideration that cannot be contradicted, for those who wish to moralize about the providence of God For we would ask the gainsayers, is there then a God? and if they should say there is not, let us not answer them. For just as it is worthless to answer madmen, so too those who say there is no God. For if a ship having few sailors, and passengers, would not be conducted safely for one mile even, without the hand which guides it, much more, such a world as this, having so many persons in it, composed of different elements, would not have continued so long a time, were there not a certain providence presiding over it, both governing, and continually maintaining this whole fabric, and if in shame, through the common opinion of all men, and the experience of affairs, they confess that there is a God, let us say this to them.

If there is a God, as indeed there is, it follows that He is just, for if He is not just neither is He God, and if He is just He recompenses to each according to their desert. But we do not see all here receiving according to their desert. Therefore it is necessary to hope for some other requital awaiting us, in order that by each one receiving according to his desert, the justice of God may be made manifest. For this consideration does not only contribute to our wisdom aboutprovidence alone, but about the Resurrection; and let us teach others, and let us do all diligence to shut the mouths of them who rave against themaster, and let us ourselves glorify him in all things.

For thus shall we win more of his care, and enjoy much of his influence, and thus shall we be able to escape from real evil, and obtain future good, through the grace and lovingkindness of our Lord Jesus Christ, By whom and with whom be glory to the Father, with the Holy Spirit, now and always, for ever and ever. Amen.

source: http://preachersinstitute.com/2009/06/homily-1-john-chrysostom/

In God's image but...

All men are made in God's image; but to be in His likeness is granted only to those who throught great love have brought their own freedom into subjection to god.

An Elder

Tributes to Neda

The young woman who was shot by a sniper in Tehran on Saturday, and died moments later on camera, has become the "face of the movement." Her name was Neda, and already many people consider her a martyr who died for the revolution underway in Iran right now. While many copies of the video documenting her tragic death have been uploaded to YouTube, we're also starting to see tribute videos roll in. Here are a few uploaded today:

Iranian Protest Footage from Today - June 24?

Some sources indicate that the large scale protests have largely died down in Tehran, though others are reporting more clashes today. Mousavi has not been seen for days, and Ahmadinejad's government police forces have cracked down hard on any voices of dissent. We've seen fewer videos coming in to YouTube that appear to be from today.

However, this video is labeled Tehran, June 24. There is no way to verify that it is, indeed, from today - but it's the first video we've seen that seems plausible. There have been four copies of it uploaded in the last hour.

Torture's effects

(CNN) -- Amir was a salesman before being arrested and taken to the infamous Abu Ghraib prison in Iraq in 2003. During his time there, he says, he was forced to lay down in urine and feces, stay naked in his cell for days, and "howl like dogs do" while being pulled by a dog leash. According to his accounts, he was also sodomized with a broomstick and had his genitals stepped on.

A U.S. miliary guard stands inside the Camp V area at the U.S. Naval Base in Guantanamo Bay, Cuba, in 2006.

After his release from Abu Ghraib in November 2004 -- without being charged -- he had a slew of physical and psychological ailments, including symptoms of post-traumatic stress disorder, according to Dr. Allen Keller, director of the Bellevue/NYU Program for Survivors of Torture. Keller testified at a U.S. Helsinki Commission briefing in July 2008.

"It's like in my head I have never left Abu Ghraib," Keller says Amir told doctors.

Keller and his colleagues testified they found physical and psychological evidence of what they called "torture" during medical evaluations of former detainees of the Abu Ghraib prison in Iraq and the military detention center at Guantanamo Bay, Cuba.

President Obama denounced "brutal methods" of interrogation in a national security speech Thursday, asserting they undermine the United States' war and counter-terrorism efforts and "alienate us in the world." In January, he issued an executive order banning torture, and plans to shut down the Guantanamo Bay detention center.

Some scars don't show

The psychological effects of torture can often be worse than the physical effects, said Ellen Gerrity, assistant professor of psychiatry at Duke University and co-editor of "The Mental Health Consequences of Torture."

"The psychological symptoms can often be worse in the sense that person can never recover from that, and may in the end, be in such despair and pain that they take their own lives, especially if they don't have treatment or support around them," she said.

Experts say torture victims can develop post-traumatic stress disorder, depression, and symptoms such as social withdrawal, confusion and sleep problems.

They may also show an impaired immune system and have a higher incidence of cancer, said Rosa Garcia-Peltoniemi, senior consulting clinician at the Center for Victims of Torture in Minneapolis, Minnesota.

Clients at the Center for Victims of Torture show a high rate of head injury, which can lead to neurological symptoms and other dysfunction, she said.

Other physical symptoms include headaches, dizziness, faintness, weakness, chest pain, tachycardia (racing heart), trembling, joint and soft tissue damage, stomach problems and digestive problems, Garcia-Peltoniemi said.

The mistrust survivors feel may even carry over to the next generation, with children observing their parents keeping secrets and feeling shame, Gerrity said.

"It's very hard to regain a sense of trust in the world, and in the environment, even [in] themselves if forced to participate in actions that they are ashamed of and would never have done," she said.

Treating the aftermath of torture

Treatment centers across the U.S. are starting to offer assistance to survivors of torture.

The Center for Victims of Torture, the first center of its kind in the United States, offers psychological services such as individual and group counseling, as well as medical treatment, physical therapy, and social services. The majority of clients come from Africa and were highly educated, accomplished leaders who were persecuted in their countries, Garcia-Peltoniemi said.

The healer and the torture survivor must establish trust so the survivor can better understand what happened and forgive others, as well as himself or herself, Gerrity said. Bearing witness to the story is a large part of the healer's role, she said.

Psychologists' involvement debated

The role of psychologists in the interrogations themselves at detention facilities has been controversial. One former Guantanamo detainee Keller evaluated, called Youseff, said a psychologist exploited their conversations about his sadness over being separated from his family, Keller said at the U.S. Helsinki Commission briefing.

Reports of mental health professionals' involvement in torture have led some psychologists, such as Gerrity, to criticize the American Psychological Association.

The APA has always opposed torture or cruel, abusive interrogation techniques, said Kim Mills, spokesperson for the APA. She said the organization's position used to be that psychologists could be present during interrogations that were ethical, but could not be present if torture or abuse was taking place, although they could intervene if possible, which did happen in some cases.

The APA amended that view last year to state that psychologists cannot be present in detention sites in violation of U.S. or international law, unless working for a third party on behalf of detainees or treating military personnel, Mills said.

As long as the Guantanamo site does not violate the Geneva Conventions or the U.S. Constitution, psychologists can be present at ethical interrogations there, she said. An ethical interrogation is one that does not involve abuse or torture, Mills said.

But Gerrity said psychologists have been involved in deciding which torture tactics to use at Guantanamo. She and others have written position papers urging the APA to take a harder stance on mental health professionals' involvement with interrogation.

"I think there is a tremendous need for educating psychologists about human rights and about this particular issue of torture and the use of torture in interrogations," said Garcia-Peltoniemi. "The behavior that has been reported shows a tremendous lack of regard for the historical evidence and for science."

Having had mental health professionals involved in torture can even damage the survivors' abilities to recover, Gerrity said.

"When and if they're brought to safety, and it's time to have their physical and psychological wounds treated, they have to turn to someone in a white coat, someone who calls themself a mental health professional, the very profession that betrayed them back when they were being tortured," she said.

source: http://www.cnn.com/2009/HEALTH/05/22/torture.health.effects/index.html#cnnSTCText

That's great preaching!

John the Baptist

St. John the Baptist was the Forerunner of our Lord Jesus Christ.

He preached repentance to all, and though a celibate himself preached especially for the honor of marriage (to Herod and Herodias).

He preached for about 90 days, then was imprisoned and beheaded. You know when they want you dead after only 3 months of preaching, well…

Now that’s great preaching.

source: http://preachersinstitute.com/2009/05/john-the-baptist/

Fathers of the revolution

I friend who has a blog today began a series I will look forward to reading, a series of posts drawn from the Church Fathers. Specifically, these posts will feature patristic sayings about social justice and peace. The quotations will be taken from David Kirk's excellent little book, Quotations from Chairman Jesus (unfortunately now out of print), in which he compiles sayings of Christ, the Apostles and the Fathers on peace and justice issues. You can find his blog at http://byzantinechristian.blogspot.com/2009/06/fathers-of-revolution-part-1-christian.html

The first post is called Christian Communism- enjoy, and be challenged! More to come!
*******************************************************************************

We who share one mind and soul obviously have no misgivings about community in property. - Tertullian

All things belong to God, who is our Father and the father of all things. We are all of the same family; all of us are brothers. And among brothers it is best and most equal that all inherit equal portions. - St. Gregory of Nyssa

Share everything with your brother. Do not say "it is private property." If you share what is everlasting, you should be willing to share that much more the things that do not last. - the Didache

Give a loaf of bread yourself; someone else can give a cup of wine, and another clothes. In this way one man's property is relieved by your joint effort. - St. Gregory of Nyssa

The rich take what belongs to everyone, and claim that they have the right to own it, to monopolize it. - St. Basil the Great

source: http://byzantinechristian.blogspot.com/2009/06/fathers-of-revolution-part-1-christian.html

Father David'sthank you to God

"This is a very reflective time in my life which makes me be thankful for all things, beautiful or sad, all that I have seen, heard, received. Thankful for all the welcoming roads that have lead me to deep truths and truthful people. Thankful, as I have to do so much sitting with my illnesses, for the winter wind that caresses my face and for the trees that nod to me at my window. Maybe God lets us be a little disabled so that we may see more deeply so much that we once walked by. Which means to thank the Lord for always being there and you personally for being there for us." -Father David Kirk

source: http://www.fatherdavidkirk.com/quotes/call_to_christianity.html

Call to Christianity

On the Long Winding Road
"It beatitudes which give blessings to us who live with the poor, show mercy, make peace, hunger of justice, I was called to live in vulnerability I am accepting persecution as a blessing. Not a mindless “ consumer” leaving a singular selfish life toward community leaving my arrogance and showing how I am totally dependent on God. This was a call to a life time of more than conventional Catholicism and opened my eyes to desperate need and justice, seeing this one hurt another hungry, an other desperate, and I responded with what I had. It meant poor in jail – a most unpopular place for the un-poor. I saw that living by the Gospel flies by the teeth of the North American obsession in proper, a sickness; a social disease." Father David Kirk

source: http://www.fatherdavidkirk.com/quotes/call_to_christianity.html

Love Your Enemies

A friend on Orkut set me the link to this video. I liked is so much I posted it here,

The greatest peacemaker of all is to Love your enemies. This short animation, created for Genesis the Church service on Aug. 31st 2008, illustrates how we attack our enemies, and what our response should be when we have an enemy. Responding with love is the way to make the world a better place for everyone.

People Who Care: Chernobyl Children's Project International

This 7-minute video is an update on how volunteers are making a difference in the lives of children and families in Chernobyl affected regions of Ukraine and Belarus.

Learn more at on their YouTube Channel at: www.youtube.com/ChernobylChildren

Their website: http://chernobyl.typepad.com

The Children Beyond Chernobyl, Part 1/7

RTE's 2008 powerful and beautifully filmed documentary "Children Beyond Chernobyl" picks up where the Academy Award winning "Chernobyl Heart" left off. The film examines the work of Chernobyl Children's Project International (CCPI) and uses moving, intimate stories to describe how the charity and its volunteers are making a difference in Chernobyl affected regions of Belarus.

In the first of 7 parts, meet the children of the Vesnova orphanage of Belarus, and learn about children who travel to Ireland for medical care. CCPI director Ali Hewson says that "you can't argue with the economic impact" of Chernobyl, and describes why so many volunteers refuse to walk away.

There is a link on screen at the end of this video which will take you to the second part of the documentary.

Chernobyl's Children

This video speaks in picture for itself.

Orissa victims outside Khandamal stuggle for justice : AICC

AICC

Dr. John Dayal
Secretary General

For more information, contact:
Sam Paul , aicc National Secretary of Public Affairs
+91-9989697778
+91-40-2786-8908

For immediate release

Orissa Victims Outside Kandhamal District Struggle for Justice
All India Christian Council signs agreement with Human Rights Law Network to
assist victims of 2008 anti-Christian riots in Gajapati District Free legal
services will help hundreds of families gain income, independence, and
improved lives

HYDERABAD June 19, 2009

The All India Christian Council (aicc) signed an agreement with the Human
Rights Law Network (HRLN) to provide free legal intervention for victims of
anti-Christian violence and to usher long-term solutions for inter-faith
harmony in Gajapati District in India's eastern state of Orissa. Kandhamal
District was the epicenter for riots from August to October 2008. But
Gajapati District had the second largest number of crimes. At least 337
families lost homes or businesses. Most rehabilitation as well as public
attention has focused on Kandhamal District.

Dr. Sam Paul, aicc National Secretary of Public Affairs, said, We are
pleased to help where help is very much needed. HRLN lawyers and social
workers have assisted victims in Gajapati District since the unprecedented
anti-Christian riots in 2008. We are privileged to strengthen and enhance
their ongoing efforts by providing needed resources and using our network of
Christian leaders in the area.” Most victims are from Scheduled Castes
(Dalits) or Scheduled Tribes and extremely poor.

Both organisations anticipate the investment in the District will result in
more than just favorable court verdicts. This partnership is unique because
our goal is legal intervention that will result in more than just
convictions for the perpetrators of crimes. We will help victims replace
lost identity documents like ration cards and voters ID cards, apply for
government assistance including employment through the Nation Rural
Employment Guarantee Scheme, and much more. Our efforts will result in
income, independence, and, eventually, improved lives for people in these
communities, said Sam Paul.

The agreement between aicc and HRLN provides needed equipment and covers
fees for legal experts, including lawyers, social workers, and other
personnel. The team will offer free legal services including filing of
police cases, legal training for lawyers, awareness workshops, publications,
and civil society campaigns.

Sam Paul visited the District from June 10-14, 2009, and verified a recent
survey by the Gajapati United Christian Forum (an associate organisation of
aicc) which documented: 320 houses damaged, one death, five people injured,
20 churches demolished, and 19 businesses destroyed. These anti-Christian
attacks occurred in 22 villages located in three blocks of Gajapati District
in August 2008. A separate HRLN survey found over 700 families were affected
and 2-3 years of legal intervention is needed. According to media reports,
initially thousands were displaced and about 800 lived in two government
relief camps for several months. While victims have now returned to their
villages, the vast majority have not received any compensation promised by
the state government.

Sam Paul was accompanied by the aicc National Legal Secretary, Ms. Lansinglu
Rongmei, and the leadership team of HRLN Gajapati District Unit. Ms.
Lansinglu was appointed to her aicc position on Oct. 27, 2008. She is a New
Delhi-based advocate who practices at the Supreme Court level and works
part-time on aicc cases across India.

Anti-Christian violence spread throughout 14 (of 30) districts in Orissa
after Lakshmanananda Saraswati, a Hindu swami and rightwing leader, was
killed on Aug. 23, 2008. Maoist militants claimed responsibility but
extremist Hindus blamed Christians. During violence which lasted until
mid-October, the aicc recorded: 315 villages damaged, 4,640 Christian houses
burnt, 54,000 Christians homeless, 70 people killed (including least 6
pastors and one Roman Catholic priest killed) and another 50 missing and
presumed dead, 10 priests/pastors/nuns seriously injured, estimated 18,000
Christians injured, at least two women (including a nun) raped, an estimated
300 churches and prayer halls destroyed (252 according to the state
government), and 13 Christian schools and colleges damaged. See dedicated
webpage at: http://indianchristians.in/news/content/view/2332/45/ Most of
the violence was in Kandhamal District where over 2,500 cases have been
filed by a legal team headed by Roman Catholic staff.

>From Dec. 24, 2007-Jan. 2, 2008, attacks in Kandhamal District killed at least
four Christians and destroyed over 100 churches and 730 Christian homes. Most of
the victims were Dalits, formerly known as untouchables.

The All India Christian Council (http://www.christiancouncil.in), birthed in
1998, exists to protect and serve the Christian community, minorities, and
the oppressed castes. The aicc is a coalition of thousands of Indian
denominations, organizations, and lay leaders.

The Human Rights Law Network (http://www.hrln.org), begun in 1989, is a
collective of lawyers and social activists dedicated to the use of legal
system to advance human rights. HRLN collaborates with social movements,
human rights organizations, and grass-roots development groups and provides
pro bono legal services, conducts public interest litigation, engages in
advocacy, conducts legal awareness programmes, investigates violations,
publishes 'know your rights' materials, and participates in campaigns.

Released by
Madhu Chandra
Regional Secretary
aicc
New Delhi
9868184939

FOCUS North America | "Icons" All men are made in the image of God

Yes all men are made in the image of God. But how do we treat are brothers and sisters?

Why Is Healthcare So Expensive?

Drug companies need research money and doctors have to cover their rears from lawsuits. Also many of us lead lifestyles that are unhealthy. By taking charge of our lives and taking better care of ourselves, we can lead longer, healthier lives and spend less on healthcare.
A few simple things you can do include:
Get 8 hours of sleep a night
Eat healthier
Stop smoking
Cut down or eliminate alcohol consumption and
Exercise
Stay Smart Stay Healthy

US Healthcare: A Short History

In the 1940's American companies began offering health insurance as part of a more attractive benefits package to workers.

COBRA - What Is It and How Does It Work?

COBRA allows you to continue your healthcare coverage for up to 18 months. With COBRA certain people with a disability are allowed 11 additional months. And, even if you choose not to extend your health insurance coverage immediately after you leave your job, you have a grace period in which you can still enroll.

Health Care Reform - Why Do We Need Health Reform?

Health care reform is a hot topic these days. What is health care reform? The President, Congress and people like you are talking about it. The simple answer is well, there is no simple answer.

Working Together to Reform the U.S. Health System

Crossing Our Lines

Working Together to Reform the U.S. Health System

June 17, 2009

Former Senate Majority Leaders Howard Baker, Tom Daschle and Bob Dole recently completed the The Leaders’ Project on the State of American Health Care, a two-year consensus-building process resulting in a new plan for reforming America’s health care system.

Their plan, outlined in a report entitled, Crossing Our Lines: Working Together to Reform the U.S. Health System, is a comprehensive set of policy recommendations that aims to provide quality, affordable health coverage for all Americans and includes recommendations to improve quality and control costs.

The Leaders’ Project centered around four key “pillars” of reform:

* promote high-quality, high-value care;
* make health insurance available, meaningful and affordable;
* emphasize and support personal responsibility and healthy choices; and
* develop a workable, sustainable approach to health care financing.

The report covers key, and often controversial, issues including:

* the need for strong insurance reforms that require guaranteed issue;
* elimination of medical underwriting for pre-existing conditions and rating limitations;
* new state and regional coverage options through exchanges;
* reforms that constrain cost growth; and
* financial assistance through Medicaid and tax credits.

Copyright 2009 The Robert Wood Johnson Foundation http://www.rwjf.org
The Robert Wood Johnson Foundation, based in Princeton, N.J., is the nation's largest philanthropy devoted exclusively to health and health care.

source: http://www.rwjf.org/healthreform/product.jsp?id=44488&c=

Don't get sick in America

Do you have health insurance? Good! I don't and lots of other people just like your friend and neighbors don't either. Drugs companies advertise on television about how they are helping Americans without insurance coverage. Sure! Have you tried any of these plans? And more important, do you really believe that these drug companies are doing it because themn care...or are they doing it because they know what the could lose within a reformed medical coverage system in America.

America's health system is in crisis, leaving out too many and costing too much. 47 million Americans lack health insurance. Millions more are struggling to pay premiums that are growing five times faster than wages, but still seeing their benefits shrink. While some Americans have access to the most sophisticated medical care in the world, others are left to overcrowded emergency rooms, under-funded clinics, or no health care at all - all because they lack the insurance it takes to provide for the care they need. This is wrong. It violates America's deep, long-standing commitment to fairness for all of our citizens - old and young, weak and strong. Unlocking our health care system's potential for everyone in America is the great moral challenge of our time. Center for American Progress Health Policy Director Karen Davenport explains what's at stake as President Bush prepares to deliver his final State of the Union address in ASK THE EXPERT, CAP's new video feature. This video was produced over a year ago and not much has changed.

Health Care for All Americans -- Sign the Petition

Health Care for All Americans -- Sign the Petition

Our current private health insurance system is the most costly, wasteful, complicated and bureaucratic in the world. Today, 46 million people have no health insurance. Even more are underinsured with high deductibles and co-payments. Close to 20,000 Americans die each year because they don't have regular access to a doctor.

The time is now for our nation to address the most profound moral and economic issue we face. The time is now for our country to join the rest of the industrialized world and provide cost-effective, comprehensive quality health care to every man, woman and child in our country. The time is now to take on the powerful special interests in the insurance and pharmaceutical industries and pass a single-payer national health care program.

Send a message to Congress, sign the petition.

Follow the health care debate in the Senate, sign up for the Bernie Buzz newsletter here.

The Petition:

Whereas:

• 46 million Americans are currently without health insurance;
• 60 million Americans, both insured and uninsured, have inadequate access to primary care due to a shortage of physicians and other health service providers in their community;
• 100 million Americans have no insurance to cover dental needs;
• 116 million adults, nearly two-thirds of all non-seniors, struggled to pay medical bills, went without needed care because of cost, were uninsured for a time, or were underinsured in the last year;
• The United States spends $2.3 trillion each year on health care, 16 percent of its Gross Domestic Product;
• Americans spend $7,129 per person on health care, 50 percent more than other industrialized countries, including those with universal care;
• The U.S. does not get what it pays for. We rank among the lowest in the health outcome rankings of developed countries, and on several major indices rank below some third-world nations;
• The number of health insurance industry bureaucrats has grown at 25 times the growth of physicians in the past 30 years;
• In 2006, the six largest insurance companies made $11 billion in profits even after paying for direct health care costs, administrative costs and marketing costs.

And, whereas:

• Medicare has administrative costs far lower than any private health insurance plan;
• The potential savings on health insurance paperwork, more than $350 billion per year, is enough to provide comprehensive coverage to every uninsured American;
• Only a single-payer Medicare-for-all plan can realize these enormous savings and provide comprehensive and affordable health care to every citizen.

Now, therefore:

• We, the undersigned, urge the United States Congress to pass a single-payer Medicare-for-all program which will provide quality, comprehensive health care for all Americans.

Our Duty to make this world a heaven

Our Duty to make this world a heaven

Mathews Mar Barnabas, Metropolitan of American Diocese

In this world of ignorance and selfishness, there is a lot of injustice and
crimes. What is the remedy? How can we develop spiritual health and
establish peace? We have to overcome so many evils. Let us deal with the
spirit of revenge and jealousy here.

1. How to overcome the spirit of revenge and foster the spirit of
forgiveness and win friends?

Our natural reaction to injustice is hatred, anger and revenge. If we
follow the instinct of revenge, we will end up in more trouble, both for
those who revenge and those who are revenged. If we begin to follow the law
of ³an eye for an eye and a tooth for a tooth,² the whole world will become
blind and toothless, as Mahatma Gandhi the Father of the Indian nation, has
said.

Acts of anger and revenge may give us temporary satisfaction. But the
feeling of hurt will remain in us. Suppressing anger is also not advisable.
The real solution is to understand human weakness and sympathize with those
who hurt us and forgive them whole heartedly. Forgiveness will release us
from hatred and anger. Our Lord had pity even on those who crucified Him and
prayed for them as follows, ³Father forgive them. For they know not what
they do² (St. Lk. 23:24).

Our duty to forgive others is made clear by our Lord in the parable of
the unjust servant. ³ŒTherefore the kingdom of heaven may be compared to a
king who wished to settle accounts with his slaves. When he began the
reckoning, one who owed him ten thousand talents was brought to him; and, as
he could not pay, his lord ordered him to be sold, together with his wife
and children and all his possessions, and payment to be made. So the slave
fell on his knees before him, saying: ŒHave patience with me, and I will pay
you everything.¹ And out of pity for him, the lord of that slave released
him and forgave him the debt. But that same slave, as he went out, came upon
one of his fellow-slaves who owed him a hundred denarii; and seizing him by
the throat, he said, ŒPay what you owe.¹ Then his fellow-slave fell down and
pleaded with him: ŒHave patience with me, and I will pay you.¹ But he
refused; then he went and threw him into prison until he should pay the debt
(St. Matt 18: 23-30)²

St. Paul says ³put on then as God¹s chosen ones, holy and beloved,
compassion, kindness, lowliness, meekness and patience, forgiving one
another, and if anyone of you have a complaint against another, forgive each
other as the Lord has forgiven you, so also you must forgive² (Col. 3:12,
13). It is good to examine ourselves and see whether our forgiveness is
complete and unconditional.

St. Paul speaks of whole-hearted forgiveness. ³See that none of you
repays evil for evil; but always seek to do good to one another and to all²
(I Thess. 5:15). This is an advice given to everyone of us without
exception. This also means that we have to forgive everyone in all
circumstances. This forgiveness is not only avoiding acts of revenge, but
also continuing to do deeds of love, at all times.

Let me tell an example of real forgiveness. A few years ago a person
bought a plot of land in Kangazha near Kottayam in India. There was no way
to go to that place. He had to go through the compound of the adjacent
neighbor. The neighbor did not allow him to make a way through his compound.
Then it so happened that the son of the neighbor fell ill and was in a
critical condition. The father of the boy took the boy to the Kangazha
hospital. It was noon time and the doctors had gone for lunch. There was
only a junior doctor in the emergency room. The father of the boy was in a
helpless condition. He did not know what to do. Now the man, who was refused
a way, was there for some purpose. Finding the precarious condition of the
boy, he brought down a senior doctor he had known. Thus the boy was saved.
We can imagine how thankful the boy¹s father was for the timely help.
Straightway he promised to give a way through his compound. See the result
of forgiveness!

St. Paul says, ³Do not be overcome by evil, but overcome evil with
good² (Rom. 12:21). We have to fill the world with love through our love
expressed in forgiveness and make the world a heaven.

2. How to overcome jealousy and win friends

Generally speaking, we don¹t have jealousy with our dear ones. We love
them and consider their success as our own and rejoice with them. We also
encourage them to have more success. St. Paul says, ³Rejoice with those who
rejoice and weep with those who weep² (Rom. 12:15). When we rejoice with
those who rejoice and encourage them, their joy will be increased and their
work will have more progress. Naturally they will become our friends.

An extreme case of jealousy we find in King Saul of the Old Testament.
When the women gave more praise to David than to Saul, Saul became jealous
of David. ³And they were coming home when David returned from slaying the
Philistine, the women came out of all the cities of Israel, singing and
dancing to meet King Saul with timbrels, with songs of joy and with
instruments of music, and the women sang to one another as they made merry:
Saul has killed his thousands and David his ten thousands² (I Sam. 18: 6-7).
Hearing this Saul became jealous and tried to kill David.

We find this kind of jealousy in many places. Those who have the least
of jealousy refuse to appreciate and support the good works of others. The
world is suffering much due to jealousy. It is our duty to help people to
realize the folly of jealousy and to love one another.

An example for the lack of jealousy and full appreciation is Jonathan
the son of Saul. Jonathan identified himself completely with David and loved
him as his own soul. ³Then Jonathan made a covenant with David, because he
loved him as his own soul. And Jonathan stripped himself of the robe that
was upon him and gave it to David; and his armor and even his sword, and his
bow and his girdle² (I Sam. 18: 3-4). As a result Jonathan became the best
friend of David.

We must follow the example of Jonathan and identify ourselves with
people and help them and encourage them in their endeavors. Thus there will
be more progress in the good works of people and people will become our
friends. Thus we can make this world a heaven.

3. Conclusion

The power to forgive sins and the readiness to appreciate the goodness
of people is to be received from our Lord. Our Lord said, ³I am the vine you
are the branches. He who abides in me and I in him, he it is that bears much
fruit. For apart from me, you can do nothing² (St. Jn 15:5). Our Lord renews
His indwelling in us and strengthens us when we receive Holy Qurbana,
dedicating ourselves whole heartedly. Our Lord said, ³He who eats my flesh
and drinks my blood, abides in me and I in him² (St. Jn. 6:56). Again our
Lord said that He will abide in us when we obey His commandments, ³If a man
loves me, he will keep my word and my Father will love him, and we will come
to him and make our home with him (St. Jn. 14:23).

Thus we can make this world a heaven through the love expressed in
forgiveness and appreciation, by the grace of God.

source:
http://www.st-thomas-orthodox-dc.org/articles/ourdutytomakethisworldaheaven.
htm